tenance, every species of hair, every variety of costume.* Even to-day there is room for no small doubt and discussion, whether Sabina should have her front locks fastened with a diadem, and leave the others to float in careless ringlets, or whether she ought to have the whole of her hair bundled into one toupée over her forehead. The diadem was originally the same with that worn by kings, and on the busts of Apotheized heroes, a narrow legature around the whole head, which suffered only a few small ringlets to escape and clustre on the front; but it has now become a broad bandeau above the eyes, rising up to a considerable elevation in the shape of a segment of a circle. This appearance was produced at times by a plate of beaten gold fastened above the bandeau, more frequently the bandeau itself was covered with plate work, and set with pearls. But this head-dress was of too majestic and Junonian a character for this day. Sabina, to-day, wishes not to impress with awe, but to conquer and to please; so she adopts the knot. This consists of the hair itself, the various locks being all entwined and knotted together upon the front, and the swell produced by them being again sustained by lesser locks twisted up upon it from the sides.† Of all, however, who bear their share in this strife and bustle for the array of a single person, there is none who has to perform a more troublesome and disagreable part than Latris. So * We know from the Roman law books these hair-dressing maids received an education of several months. We find that such as had only been instructed for two months, were not entitled to the appellation of artists. Dig. xxxii. 65. 3. There is no is the slave called whose business it is to hold the mirror now on the right, now on the left of her mistress. The inventive art of the cabinet-makers of our time, has formed cunning mirrors with locomotive powers, which, by the touch of a spring, are made to change their position, and shift higher, lower, or to either side as it pleases the caprice of the fine lady; but in the days of Sabina, these things were all accomplished by simpler means. The Roman dames had living mirror cases, slaves who watched every glance of the eye, and shifted the glass by a far less artificial sort of mechanism. At times, indeed, the office of mirror-holder was discharged by no less a person than the Cecisbeo or Caveliere Servente himself; who held such occupation to be an honourable one, upon the unquestionable authority of Ovid. "To hold the mirror to a lady's face, Is glorious slavery that a king might grace." But, indeed, such a costly mirror as that which Sabina employed, might well be entitled to have a slave for itself. The mirrors of this kind were among the most costly and splendid of all the luxuries of antiquity." They were formed, as you are aware, not of glass, like ours, but like the mirror plates in telescopes, of the most exquisitely polished metal. The toilette-mirror of Sabina is set round with precious stores, and consists of a plate of silver, with a backing of gold, which was supposed to increase the accuracy of the reflection. The circular mirror is held by a beautiful ivory handle, to which two small spunges are attached for clearing the surface ever and anon from the dust. Poor Latris! should any accident thing new, therefore, in the pomposity of the happen to this costly mirror, her body French artistes and academies de cheveux. + The diadem arose out of the Nimbus or Σφενδονη. The swell of hair adopted by Sabina on this occasion was not only called by the general name of nodus, but by the more precise one of tutulus. There is perfect evidence that it was an usual thing for a Roman lady to have a maid for this part of her dress alone, as Nape is represent ed in the text. An Ornatrix a Tutulo occurs in an ancient inscription in Gruter, DLXXIX. 3. Compare Guasco's Dissertazione Toscolana sopra un' antica inscrizione appartanente ad una ornatrice. Roma, 1771. So she is called in Propertius, iv. 7. 75. See Tischbein's Engravings of Grecian Vases, ol. i. t. 10. and life would afford but a small atonement for her mishap. The mirror costs much more than Latris herself did when she was bought from the Alexandrian slave-merchant. The sage Seneca was thinking, no doubt, of this mirror, or of some other similar one, when he said, in railing against the extravagant luxury of his contemporaries-- A single mirror costs more in our days than the amount of the whole portion afforded by the state, in better times, to the daughter of a poor General. The dower which the Senate gave to the daughter of Scipio would not now purchase a mirror for the flaunting wife of a freedman !" ON THE DIFFERENT MODES OF DRESS- (Appendix to the Second Scene of Sabina.) It may not perhaps be disagreeable to many of our readers to examine somewhat more at length into the different methods of dressing the hair, and the different kinds of hair-pins, as both may be illustrated by the actual remains of antiquity. There are many other parts of the Roman toilette which we shall, in the sequel, attempt, in like manner, to render more familiar to you. The simplest, and in the old plain times of Rome, the most common, head-dress was merely a rolling together of the whole hair upon the top of the head, either with or without a previous division of it into two great locks. The hair thus dressed was held together in general by a narrow band, the taenia or fascia, of which many specimens may be seen in the collections of antique heads. (See Caylus recueil d'antiquites, vol. 1. plate 78.7.) This simple method of arranging the hair was particularly convenient for the wearers of garlands, and therefore was in use among the Greeks also, who indeed never failed to reconcile the utmost elegance with the utmost plainness. The great and unchanging model of the married Roman ladies or matrons, however, was always to be found in the Vestals; and as these wore an open veil, which was fastened on the head, and fell down on the shoulders, the matrons copying them, introduced the universal fashion of the Vitta Matronalis. See Bronze d'Erculano, vol. ii. tav. lxxxi. To this simple ornament fashion added so much, that out of it arose all the innumerable varieties of the bandeau or diadem. As the general luxury of Roman manners advanced, it became the mode to weave the hair with pearls, after the Oriental fashion, at one time -at another, to crown it with the leaves of the lotus, with enormous feathers, or with other symbols of fruitfulness, a l'Egyptienne. It is well known how popular the worship of Isis and Scrapis became in Rome towards the end of the seventh century of the city; and this will account for the prevalence of these fashions, in themselves by no means remarkable for gracefulness. But by far the most considerable change which ever occurred in the hair-dressing of the Roman ladies was introduced after the victories gained over the German tribes of Belgium, and the Banks of the Rhine. Not contented with borrowing the barbarous and horn-like nodi of these people, they would needs imitate the colours of their hair also, and assume upon the shores of Tiber the same yellow or reddish locks which were then so universal upon those of the Rhine, the Schelde, and the Maese. The best account of the methods of converting dark hair into light hues may be found in one of Lafontaines romances, Heymeran von Flaming. These arts, however, effectual as they seem to have been, were soon found to be very troublesome, and the custom of wearing peruques, already familiar upon the stage, was first introduced into private life out of this new rage for red hair. The wives of the Sicambri and the Catti were stript of their flowing curls, in order to supply the insatiable market of the Roman Matronae. The same folly which was lately so common in Paris, was then no less so in Rome. In Ovid's Art of Love we find the poet of gallantry frankly confessing, that it would be more easy for him to enumerate the acorns upon a huge oak, than to count up all the varieties of the Roman ladies' head-dresses. There are eight main divisions of the subject, however, upon which he does touch; there is the method of combing it flat off the head, and curling it down over the ears, which this master recommends to long-faced ladies of the Quixote race. (See Bronzi d'Erculano i. ii. tav. lxxiv.)-there is the method of combing the hair entirely up from the ears, and curling it upon the top of the head, which, with equal propriety, he recommends to the The ladies who read round-faced. these pages will perhaps stare to find, that some of their best secrets were known to a Roman poet, who wrote nearly two thousand years ago-the principle, however, is a very simple one, viz. that a countenance is beautiful in its outline exactly in proportion as it approaches to the oval. I need not enumerate the other six-they are of minor consequence, and indeed the whole varieties of the Roman coiffure may be reduced under two great heads; in the first, the main body of the hair was combed flat upon the head, but all round under the bandeau there clustered down bunches of small ringlets, crisped and curled with the hot iron. In the second, the whole of the hair, into whatever number of locks it might be divided, was gathered into one large knot upon the top of the head, and fastened there with the acus discriminalis, of which I have already spoken. A single glance at one of the heads dressed in this fashion is sufficient to shew, that it could scarcely be arranged without some use of false hair or cushions; and that this was the case, we find hinted over and over in Ovid and Propertius, but more frequently still in Juvenal and Martial. The changes of fashion in the arrangement of the hair were innumerable, as might be guessed from what we have already seen concerning the number of slaves employed about that branch of the toilette. The wives of the emperors were of course the leaders of the fashions, and nothing is more easy for an antiquarian than to discover a Poppea-a Plotina-a Matidia-a Soämias by the arrangement of the hair on the coin. The different fashions, no doubt, took their names from these givers of the Ton, exactly as in Paris the same sort of fashions have done from the ruling belles of the dayPompadour, Maintenon, Montpensier, Hortense, Lisbeth, Josephine. The rapidities of the changes were such, that, as has been observed above, even statues were made with moveable peruques, in order that they might not be compelled to appear out of the fashion. It was only carrying the same idea a little farther, when the custom was introduced of taking off not the hair, but the whole head, and so of making the same statue serve for several successive generations of beauties. The combs, &c. which the Roman waiting-maids employed in dressing the hair of their mistresses, were all adorned with the same unwearied profusion of luxurious decoration. My fair readers do not need to be told about the beauty of these combs-the exquisitely sculptured ivory or boxwood into which the steel teeth were inserted. The only parts of the modern friseur's apparatus of which they knew nothing, are the powder-puffs, &c.; for much as they dealt in pomatums, they made no use of starch. They used, indeed, gold dust and other contrivances to make their hair yellow; but they knew nothing of our modern hair-powder which owed its origin to a loathsome disease, and first made its appearance at the court of Louis XIV. (See Histoire des Modes Françaises, contenant tout ce que concerne la Tête des Français. Amsterd. 1773. p. 116.) There is perhaps more truth than might at first sight be suspected, in the remark of a Pomeranian antiquary, who deduces the use of hair-powder from the old oriental custom of strewing ashes on the head in affliction. (See Rango de Capillamentis, vulgo Peruqueis. Magdeburg, 1663.) It is, at least, not to be denied, that the first person who wore it had good cause to repent her sins in sackcloth and ashes. Of all this uncleanly work the Roman ladies knew nothing. Their extravagance was confined to their precious essences, and latterly to their bought locks. The size of these ancient coiffures is such, that at first it may seem very difficult to conceive how the whole mass could be held together by a single pin; and yet it was so. Many of these acus are still in existence, some of them seven or eight inches in length; which furnishes another proof how vast the quantity of hair was which they held together. Some of these pins are very plain and simple, having no ornament but that which arises from a small opening at the top, through which probably the fillet might pass. (See Museum Romanum, class v. tab. lii. 3; with Bonani's Remarks, § 166.) Count Caylus had in his collection one which had two of these openings, the one above the other, which rendered their use still more evident. These openings are often wrought round about with exquisite devices. There is one, in particular, in the Royal Museum at Portici, of the most beautiful kind, of silver. It is eight inches in length; it has the shaft and capital of a Corinthian pillar, and at the top a rich representation of Venus dressing her hair, and Cupid standing before her with the mirror in his hand. In many parts of Germany, the female peasants still wear hair-pins at least as long as these. On another of these pins, at Portici, there is a group of Cupid and Psyche. One is described in Tassie's Catalogue (Mus. Florent. t. 1. tab. 72, 2.), as representing a Venus leaning on the bust of Priapus, with her left foot in her right hand. Many others have been found both in Italy and in France.* HEYWOOD'S HIERARCHY OF BLESSED wood's 66 ANGELS. IN an article in our August Number, entitled, "Phantasmagoriana," several allusions were made to Thomas HeyHierarchy of Blessed Angels;" and perhaps our readers may be amused with some stories narrated in that singular performance. It is a long poem, in nine books, severally entitled, The Seraphim, The Cherubim, The Thrones, The Dominations, The Vertues, The Powers, The Principats, The Arch-angel, and the Angel. To each book is prefixed an argument, and to each argument is annexed the name of an angel—Uriel, Jophiel, Zaphkiel, Zadcheil, Haniel, Raphael, Camael, Michael, and Gabriel. Each book also is illustrated by "Theological, Philosophical, Moral, Poetical, Historical, and Emblematical Observations"-so that the whole work comprises upwards of six hundred pages folio. The two last books are the most curious-and though not a few of the ghost-stories, &c. told there have found their way into modern collections, yet, doubtless, most of our readers will find something novel in the following pages. Besides, ghost-stories are not the worse of being twice told-for their interest lies deep in the imagination, and we have not time to weary ourselves with gazing upon shadows. A great many of the descriptive pas sages have been omitted in the translation (and, among the rest, one whole Excursus on Venus dressed by the Graces, after a Cameo in the Florentine Museum), from the fear that they could scarcely be made intelligible without the plates. The eighth book treats "Of Sattan's wiles and feats prestigious, Appearing wondrous and prodigious, Confirmed by histories far-sought, Of novels by bad demons wrought," &c. The author discusses at great length the subject of Incubi and Sucube. The former prevailed, it seems, to a deplorable extent in Germany, and two grave and learned men were chosen by Pope Innocent VIII. to extirpate them, and a patent granted for that purpose. These patentees made wonderful discoveries, but we are not told that they kept down the breed of Incubi. They detected a number of "old crones and beldames," in intrigues with such paramours, when "The foul act imagined to be past, A filthy noysome vapour rose at last (In bigness of a man) from their embrace, And at the instant vanished from the place." These Incubi were also frequently detected in very suspicious circumstances with married women, but as they always vanished in smoke, the husbands were accused of causeless jealousy. Near Rotemburch, a town in Upper Germany, one of these spirits, with a large suite, was constant in his attendance on a rich heiress-but the old gentleman, suspecting the infernal family of his daughter's suitor, plied him one evening so hard with texts of Scripture, that he could no longer stand it, "But he with all his train vanished in smoke, Saving three ugly bodies left behind And of his people they no more could find, (With a foul stench), and they were known to be Felons before time strangled on a tree!" Jacobus Springerus reports, that a young nun had an amour with one of these demons, but getting tired and repentant of it, took advice from a sister, who heroically engaged to occupy her place in bed, and give the unearthly suitor a valedictory scold. But when the Incubus appeared" she was forced to fly out of the bed, and, humbling herself on her knees, devoutly to betake herself to her prayers. Notwithstanding which, she was so vexed and beaten for the whole night after, that meeting with her friend next morning, she shewed her the marks of the stripes, and vowed from thenceforth never to attempt so dangerous an undertaking, affirming, that with much difficulty she avoided his temptation, and with great peril of life." Cæsarius Colonensis writes of a priest's daughter who was so importuned by one of these Incubi that her father had to send her across the Rhine; but the devil, missing her, "fell violently on the father, and so beat and buffeted him that he died within thirty-three days after." Jacobus Rufus writes of a woman who was seduced by an Incubus, and "when her time of childing came, after infinite pangs and throwes she was delivered of nothing save keyes, chips, pieces of iron, and fragments of old leather." Heywood then quotes from Boethius a strange History of a Scottish lady," who, having become pregnant, acknowledged that she had received nightly visits from a beautiful youth. One night her father broke into her chamber, when she was seated with "a hideous monster beyond human capacitie," who, on a single holy word from the parson, "suddenly vanished in a terrible storm, carrying with him the roof of the chamber, and setting fire to the bed wherein he had lien, which was in a moment burned to ashes." The same author makes mention of a vessel nearly suffering shipwreck in seas usually calm, when the devil, or some Incubus or other, being accidentally discovered making love to a female passenger below decks, a priest insists on his leaving the ship instantly, which he does, "in a cloud or dark shadow in the shape of a man with a great sound, fire, smoke, and stench." The subject of Incubi is summed up with the "attestation" of Torfinius and Jordanus Gothus, that Filmeras, king of the Goths, banished all loose women from his army, and that Incubi, cohabiting with them in solitary and desert places, gave origin to the nation of the Huns, "whose manners and conditions are not only alienate from all humanity, but even their language degenerate from all other tongues spoken by man." Of Incube, Heywood narrates two stories, one in verse, not unpoetically, and the other in prose. A young man swimming off the coast of Sicily, drags to shore what he supposes to be the body of a drowning companion, when it turns out to be a beautiful female creature. He carries her home, and she bears to him a lovely child. But during all this time she never speaks smiles are her only language. At last her lover threatens to stab the child, unless she tells who and what she is whereupon she vanishes, and some years afterwards the child, swimming "In in the same place where his mother first appeared, is dragged down into the deeps, and never more seen. The prose story is more terrible. A French nobleman has been enticed by a beautiful woman-and in the morning finds a cold dead corpse at his side. their distraction, the hostess, looking on her face, thinks that her countenance had been familiar to her; then recollecting herself, she seemed perfectly to know her, affirming her to be a witch who had two days before suffered on the gallows. This seemed at first incredible; yet the present neces sity enforced them to make trial whe◄ ther it were so or no, and therefore, making inquiry where the body of the witch was buried, and not being found there, it was afterwards, by all circumstances, proved to be the same which a Succabas had entered." Heywood becomes very confused and desultory throughout the remainder of this book, mixing up ancient and modern stories together in a very ludicrous way. None of them are very striking, but that of the apparition, which appeared on their bridal night to Alexander the III. of Scotland and his wife, Iolanta, "the fair daughter of the great Earl of Campa nia.' "In the mid revels, the first ominous night Oftheir espousals, when the room shone bright With lighted tapers,-the King and the Queen leading The curious measures, Lords and Ladies treading The self-same strains; the King looks back by chance, And spies a strange intruder fill the dance; mand The other, and presage disaster near. In the prose illustrations of this book, various other stories are told, of air, earth, fire, and water-spirits, the longest and most striking of which we have not room to abridge. One of these spirits, in the shape of a nightingale, sung so sweetly to certain learned men journeying through a forest, that one of them "demanded of it, in |